In the various situations in which they are treated as a thing, as a product in which they are alienated, human beings aspire to be understood, considered and accepted. Being accepted is a trap because if the individual doesn't accept himself and wants to be accepted, he already expects it. He wants from the other what he can't do himself, which is to accept himself. They begin a series of tests and experiments to check the validity of the acceptance they have received as the contact established becomes more and more artificial because everything is carried out using other parameters, other realities - and fulfilment is built on other references.

At the height of non-acceptance of their own life, body and circumstances, individuals can start to create themselves differently. They build images that hide what they consider to be ugly or dedicate themselves to the pursuit of wealth, and thus shape appearances guaranteed by status. Creating a new body, for example, in order to overcome shame and inhibitions arising from their biological characteristics at birth, creates situations equivalent to those of Pygmalion.

But it turns out that Pygmalion - the sculptor king who fell in love with the statue he had made in an attempt to create an ideal woman with no physical or moral >quotedefects>quote, a woman according to his expectations of perfection - was, in relation to the statue, another. He was the other creator. Even today, in the updates of this ancient legend, when we call Pygmalion a cultured man who transforms a popular woman into a refined woman, there is also in this situation the other who transforms.

However, when you are the Pygmalion of yourself, there is no other person responsible for this creation. So, for creation to exist, a division is necessary. The individual can only create by dividing themselves, which is why they also deny and fragment their own structure. This depersonalising process weakens because it mutilates, prunes and directs its own constitutive immanence towards other referents. But transferring immanence is impossible - it's destructive cannibalism. You can't eat your own mouth, for example.

The pursuit of the impossible is omnipotence never realised but applauded and satisfied by one's own longing and dedication. For this individual, it's the fact that he wants the impossible that sets him apart from what he considers sordid, from what he finds meaningless. Differing from his peers or equals is his goal in order to stand out.

Being the other you want and aspire to be brings pleasure and fulfilment. The leap in the dark is exhilarating. Falling, realising that what one is has to be hidden, is as despairing as starting all over again. This polarity between going back and forth around one's own axis suffocates, saddens and makes one lose plans and projects. One can't keep moving without being supported. And so this demand fills psychotherapy clinics.

Psychotherapies and medical help are sought with the aim of hiding the problems so that they don't appear and don't jeopardise performance. There is a proliferation of tranquillisers, psychotropic drugs, psychotherapies, prayers and help groups that do everything they can to maintain the dreams and desires generated by depersonalisation and non-acceptance. Survival is the solution sought, and so the human being is increasingly depersonalised and denied his or her condition of human fulfilment, of humanity. Becoming a mass of manoeuvre, being successful or being unsuccessful, is generally a form of adaptation that de-characterises freedom, de-characterises authenticity as a path of being-in-the-world with ample possibilities.

We must always reaffirm that the human being is not a machine but a potential with countless references that can fulfil or crush him.